Vol. 4 · pages 276–280

265 APPENDIX II Why then Manu carved out Vanaprastha as a separate stage from Grahasthashram and from Sannyas? Regarding Vanaprastha it can be said that such a class existed before Manu. They were called Aranas. According to Prof. Radha Kumud Mookerji 1: “Brahmacharis, who wanted to continue as such, without marrying in pursuit of knowledge, were called Aranas or Aranamans. These Aranas lived in hermitages in the forests outside the villages or centres of population. The forests where these Arana ascetics lived were, called Aranyas. The philosophical speculations of these learned ascetics regarding such ultimate problems as Brahma, Creation, Soul, or Immortality are embodied in works called Aranyakas.” To these old Aranas Manu gave the name Vanaprasthas which has the same meaning as Aranas. Manu has not only made a change in names he has introduced another change of considerable significance. In between Brahmacharya and Vanaprastha he has introduced a married state. While the original Vanaprastha or Arana was an unmarried person, Manu’s Vanaprastha was necessarily a married man. In the old system Brahmacharya was followed by Vanaprastha or by Grahasthashram depending upon the choice of the individual. Manu changed the order, so that no one could become a Vanaprastha unless he was first married. The old system, the two stages of Vanaprastha or Sannyasi, did not involve any hardship or cruelty to wives and children. The new system introduced by Manu did. For to force a person to marry and then to permit him to abandon his wife is nothing short of cruelty if it did not involve criminality. But Manu did not care for such considerations. He was bent on making matrimony compulsory for all. Why did Manu do it? Why did he make Grahasthashram compulsory for a Vanaprastha or Sannyasi? Manu recognizes the married state as a superior stage the foundation of all other states. As he says: VI. 87 “The student, the householder, the hermit and the ascetics, these (constitute) four separate orders, which all spring from (the order of) householders. VI. 88 “But all (or even any of) these orders, assumed successively in accordance with the Institutes (of the sacred law), lead the Brahmana who acts by the preceding (rules) to the highest state. VI. 89 “And in accordance with the precepts of the Veda and of the Smriti, the housekeeper is declared to be superior to all of them; for he supports the other three. 1 Education in Ancient India p. 6.

266 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES VI. 90 “As all rivers, both great and small, find a resting-place in the ocean, even so men of all orders find protection with householders.” Granting the truth of this statement the question still remains why did Manu insist upon marriage as a condition precedent to Vanaprastha or Sannyas? The only answer is that he wanted to discourage persons, from becoming Sannyasi. Why did Manu dislike the order of Vanaprastha or Sannyasi? The answer is that the religion ofBuddhawas largely supported and propagated by Sannyasis called Bhikshus. It was easy for unmarried persons to become Bhikshus. Manu was anxious to stop this. Hence the condition of marriage. EXCURSUS COMPARATIVE CODE FOR VANAPRASTHA AND SANNYASI I. Connection with the household on entry into the order Vanaprastha Sannyasi VI. 3 “Abandoning all food raised by cultivation and all his belongings he may depart into the forest, either committing his wife to his sons, or accompanied by her.” VI. 38 “Having performed the Ishti, sacred to the Lord of creatures (Pragapati) where (he gives) all his property as the sacrificial fee, having reposited the sacred fires in himself, a Brahmana may depart from his house (as an ascetic).” II. Rules Regarding Dwelling Vanaprastha Sannyasi VI. 4 “Taking with him the sacred fire and the implements required for domestic (sacrifices) he may go forth from the village into the forest and reside there, duly controlling his senses.” VI. 41 “Departing from his house fully provided with the means of purification (Pavitra), let him wander about absolutely silent, and caring nothing for enjoyments that may be offered (to him).” VI. 42 “ Let him always wander alone, without any companion, in order to attain (final liberation) fully understanding that the solitary man who neither forsakes nor is forsaken, gains his end.”

267 APPENDIX II II. Rules Regarding Dwelling —contd. Vanaprastha Sannyasi VI. 43 “He shall neither possess a fire, nor a dwelling he may go to a village for his food, (he shall be) indifferent to everything, firm of purpose, meditating (and) concentrating his mind on Brahman.” III. Rules as to Mode of Life Vanaprastha Sannyasi VI. 6 “Let him wear a skin or a tattered garment; let him bathe in the evening or in the morning and let him always wear (his hair in) braids, the hair on his body, and his nails (being unclipped).” VI. 44 “A potsherd (instead of an almsbowl) the roots of trees (for a dwelling), coarse worn-out garments, life in solitude and indifference towards, everything are the marks of one who has attained liberation.” VI. 52 “His hair, nails and beard being clipped carrying an alms-bowl, staff, and a water-pot let him continually wander about controlling himself and not hurting any creature.” VI. 53 “His vessels shall not be made of metal, they shall be free from fractures, it is ordained that they shall be cleansed with water, like (the cups called) Kamasa, at a sacrifice.” VI. 54 “A gourd, a wooden bowl, an earthen (dish) or one made of split cane, Manu the son of Swayambhu, has declared (to be) vessels (suitable) for an ascetic.” IV. Rules as to Means of Livelihood Vanaprastha Sannyasi VI. 11 “With pure grains, fit for ascetics, which grow in spring, and in autumn and which he himself VI. 49 “ Delighting in what refers to the Soul sitting in the posture prescribed by the Yoga,

268 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES IV. Rules as to Means of Livelihood —contd. Vanaprastha Sannyasi has collected, let him severally prepare the sacrificial cakes (purodasa) and the boiled messes (Karu) as the law directs.” independent (of external help) entirely abstaining from sensual enjoyment with himself for his only companion he shall live in this world desiring the bliss (of final liberation).” VI. 12 “Having offered those most pure sacrificial viands, consisting of the produce of the forest, he may use the remainder for himself (mixed with) salt prepared by himself.” VI. 50 “Neither by explaining prodigies and omens, nor by skill in astrology and palmistry nor by giving advice and by the exposition (of the Sastras) let him, ever seek to obtain alms.” VI. 26 “Making no effort (to procure) things that give pleasure chaste, sleeping on the bare ground, not caring for any shelter, dwelling at the roots of trees.” VI. 51 “Let him not (in order to beg) go near a house filled with hermits, Brahmanas, birds, dogs, or other mendicants.” VI. 27 “From Brahmans (who live as) ascetics; let him receive alms, (barely sufficient) to support life, or from other householders of the twice-born (castes) who reside in the forest.” VI. 28 “Or (the hermit) who dwells in the forest) may bring (food) from a village, receiving it either in a hollow dish (of leaves) in (his naked) hand, or in a broken earthern dish, and may eat eight mouthfuls.” V. Rules as to Food Vanaprastha Sannyasi VI. 13 “Let him eat vegetables that grow on dry land or in water, flowers, roots and fruits, the productions of pure trees and oils extracted from forest-fruits.” VI. 55 “Let him go to beg once a day, let him not be eager to obtain a large quantity (of alms); for an ascetic who eagerly seeks alms, attaches himself also to sensual enjoyments.” VI. 14 “ Let him avoid honey, flesh and mushrooms growing on the VI. 56 “ When no smoke ascends from (the kitchen) when the pestle

269 APPENDIX II V. Rules as to Food —contd. Vanaprastha Sannyasi ground (or elsewhere, the vegetables called) Bhustrina and Sigruka, and the Sleshmantaka fruits.” lies motionless, when the members have been extinguished, when the people have finished their meal, when the remnants in the dishes have been removed let the ascetic always go to beg.” VI. 15 “Let him throw away in the mouth of Asvina the food of ascetics, which he formerly collected, like- wise his worn-out clothes and his vegetables, roots and fruit.” VI. 57 “ Let him not be sorry when he obtains nothing, nor rejoice when he obtains (something), let him (accept) so much only as will sustain life, let him not care about the (quality of his) utensils. VI. 16 “Let him not eat anything (grown on) ploughed (land), though it may have been thrown away by somebody, nor roots and fruit grown in a village, though (he may be) tormented (by hunger).” VI. 17 “He may eat either what has been cooked with fire, or what has been ripened by time; he either may use a stone for grinding or his teeth may be his mortar.” VI. 58 “Let him disdain all (food) obtained in consequence of humble salutations, (for) even an ascetic who has attained final liberation, is bound (with the fetters of the Samsara) by accepting (food given) in consequence of humble salutations.” VI. 18 “He may either at once (after his daily meal) cleanse (his vessel for collecting food), or lay up a store sufficient for a month, or gather what suffices for six months or for a year.” VI. 19 “Having collected food according to his ability, he may either eat at night (only), or in the day-time (only) or at every fourth meal-time or at every eighth.” VI. 20 “Or, he may live according to the rule of the lunar penance (Kandrayana, daily diminishing the